11:4 The Lord is in his holy temple; 1
the Lord’s throne is in heaven. 2
His eyes 3 watch; 4
his eyes 5 examine 6 all people. 7
115:3 Our God is in heaven!
He does whatever he pleases! 8
132:13 Certainly 9 the Lord has chosen Zion;
he decided to make it his home. 10
132:14 He said, 11 “This will be my resting place forever;
I will live here, for I have chosen it. 12
6:1 In the year of King Uzziah’s death, 13 I saw the sovereign master 14 seated on a high, elevated throne. The hem of his robe filled the temple.
66:1 This is what the Lord says:
“The heavens are my throne
and the earth is my footstool.
Where then is the house you will build for me?
Where is the place where I will rest?
66:6 The sound of battle comes from the city;
the sound comes from the temple!
It is the sound of the Lord paying back his enemies.
2:4 I thought 15 I had been banished from your sight, 16
that I would never again 17 see your holy temple! 18
2:7 When my life 19 was ebbing away, 20 I called out to 21 the Lord,
and my prayer came to your holy temple. 22
1 tn Because of the royal imagery involved here, one could translate “lofty palace.” The
2 sn The
3 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
4 tn The two Hebrew imperfect verbal forms in this verse describe the
5 tn Heb “eyelids.”
6 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
7 tn Heb “test the sons of men.”
8 sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3).
9 tn Or “for.”
10 tn Heb “he desired it for his dwelling place.”
11 tn The words “he said” are added in the translation to clarify that what follows are the
12 tn Heb “for I desired it.”
13 sn That is, approximately 740
14 tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).
15 tn Heb “And I said.” The verb אָמַר (’amar, “to say”) is sometimes used to depict inner speech and thoughts of a character (HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6). While many English versions render this “I said” (KJV, NKJV, NAB, ASV, NASB, NIV, NLT), several nuance it “I thought” (JPS, NJPS, NEB, REB, NJB, TEV, CEV).
16 tn Or “I have been expelled from your attention”; Heb “from in front of your eyes.” See also Ps 31:22; Lam 3:54-56.
17 tc Or “Yet I will look again to your holy temple” or “Surely I will look again to your holy temple.” The MT and the vast majority of ancient textual witnesses vocalize consonantal אך (’kh) as the adverb אַךְ (’akh) which functions as an emphatic asseverative “surely” (BDB 36 s.v. אַךְ 1) or an adversative “yet, nevertheless” (BDB 36 s.v. אַךְ 2; so Tg. Jonah 2:4: “However, I shall look again upon your holy temple”). These options understand the line as an expression of hopeful piety. As a positive statement, Jonah expresses hope that he will live to return to worship in Jerusalem. It may be a way of saying, “I will pray for help, even though I have been banished” (see v. 8; cf. Dan 6:10). The sole dissenter is the Greek recension of Theodotion which reads the interrogative πῶς (pws, “how?”) which reflects an alternate vocalization tradition of אֵךְ (’ekh) – a defectively written form of אֵיךְ (’ekh, “how?”; BDB 32 s.v. אֵיךְ 1). This would be translated, “How shall I again look at your holy temple?” (cf. NRSV). Jonah laments that he will not be able to worship at the temple in Jerusalem again – this is a metonymical statement (effect for cause) that he feels certain that he is about to die. It continues the expression of Jonah’s distress and separation from the
(vv. 3-6a) and the
synonymous parallelism fits the context of the lament better (“I have been banished from your sight; Will I ever again see your holy temple?”). Third, אֵךְ is the more difficult vocalization because it is a defectively written form of אֵיךְ (“how?”) and therefore easily confused with אַךְ (“surely” or “yet, nevertheless”). Fourth, nothing in the first half of the psalm reflects any inkling of confidence on the part of Jonah that he would be delivered from imminent death. In fact, Jonah states in v. 7 that he did not turn to God in prayer until some time later when he was on the very brink of death.
18 tn Heb “Will I ever see your holy temple again?” The rhetorical question expresses denial: Jonah despaired of ever seeing the temple again.
19 tn Heb “my soul.” The term נֶפֶשׁ (nefesh, “soul”) is often used as a metonymy for the life and the animating vitality in the body: “my life” (BDB 659 s.v. נֶפֶשׁ 3.c).
20 tn Heb “fainting away from me.” The verb הִתְעַטֵּף (hit’attef, “to faint away”) is used elsewhere to describe (1) the onset of death when a person’s life begins to slip away (Lam 2:12), (2) the loss of one’s senses due to turmoil (Ps 107:5), and (3) the loss of all hope of surviving calamity (Pss 77:4; 142:4; 143:4; BDB 742 s.v. עַטֵף). All three options are reflected in various English versions: “when my life was ebbing away” (JPS, NJPS), “when my life was slipping away” (CEV), “when I felt my life slipping away” (TEV), “as my senses failed me” (NEB), and “when I had lost all hope” (NLT).
21 tn Heb “remembered.” The verb זָכַר (zakhar) usually means “to remember, to call to mind” but it can also mean “to call out” (e.g., Nah 2:6) as in the related Akkadian verb zikaru, “to name, to mention.” The idiom “to remember the
22 sn For similar ideas see 2 Chr 30:27; Pss 77:3; 142:3; 143:4-5.
23 tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).
24 tc Although several important witnesses (א1 A C P 6 81 326 1739c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”